HOAKS SEBAGAI TANDA PENYAKIT JIWA DAN AKAL

HOAKS SEBAGAI TANDA PENYAKIT JIWA DAN AKAL

Era teknologi menawarkan efesiensi kerja yang tidak terikat waktu, jarak dan tempat. Sifat unlimited teknologi dan sifat manusia modern yang ingin terkenal, ingin menjadi influencer dan cepat sukses menambah besar penyalahguanaan teknologi khususnya pada media sosial. Berdasarkan penelitian yang dilakukan (Mastel, 2017) menyebutkan bahwa 93% facebook menjadi media penyebar hoaks pertama dan disusul oleh what’s up dan situs web. Fenomena ini menjadi tren baru sejak pemilihan Gubernur Jakarta 2012 dan konflik Suriah tahun 2011/2012. Sejak saat itulah, metode hoaks digunakan untuk mempengaruhi opini publik di Indonesia baik dalam hal positif maupun negatif.

A.    Definisi Hoaks

Hoaks berasal dari bahasa Inggris “hoaks” yang artinya “kabar bohong”. Secara istilah, ia adalah usaha untuk menipu atau mengakali pembaca untuk mempercayai sesuatu melalui media online (merriamwebster.com).

B.     Tujuan Hoaks

Semua tindakan memiliki motif dan tujuan begitu juga dengan pembuatan hoaks. Beberapa tujuannya itu antara lain (Christiany Juditha, 2018: 42):

1.      Membangkitkan sentimen

2.      Memprovokasi publik

3.      Menciptakan dunia wacana sendiri

4.      Menjatuhkan pihak lawan

5.      Memunculkan ketidaksukaan atau kesukaan secara berlebihan

6.      Iseng untuk bersenang-senang

C.     Karakteristik Hoaks

Hoaks memiliki ciri khas yang didasari pada tujuan khusus penulis, yaitu:

1.      Diksi yang bombastis

Kata yang sering digunakan dalam hoaks cenderung lebih bombastis, sehingga menimbulkan efek emosional seperti: Viral, Aneh, Kriminal, Sadis, Jangan dicoba, merinding melihat itu, bersiaplah dan sebagainya.

2.      Simbol keseruan

Simbol dapat menjadi salah satu cara menyapaikan pesan dengan cepat, karena di dalam satu simbol dapat memunculkan bahasa seperti: ....., ?, !, dan .....!

3.      Sering menggunakan diksi bersifat menilai

Kata sifat pada berita atau informasi dapat mengantarkan seseorang pada batasan penilaian tertentu tanpa dia berkesempatan untuk menilai sendiri. Sebagaimana kata cantik, jelek, semok dan pintar.

Dari beberapa contoh hoaks dibawah ini, kita dapat melihat karakter hoaks yang digunakan sebagaimana yang telah dihitamkan. “And now every body know about Indonesia Stupid President , What a shameful”, “Ahok: Kamu Kira Kami Bohong Niat Bangun Masjid dan Naikkan Haji Marbut ?” (@tweeterparpol), “Orang-Orang Tak Berdosa banyak yang disiksa dengan sadis, namun dunia mengabaikan rintihannya” (Shirian Care), “SADIS!” (Shirian Care)

4. Hoaks sebagai alarm kejiwaan dan kelogisan.

Manusia sebagai makhluk diciptakan dengan akal dan perasaan, sehingga kedua sarana ini bertujuan untuk membentuk manusia yang ideal di mata Allah atau Tuhannya. Manusia tanpa akal seperti hewan dan manusia tanpa perasaan seperti benda mati. oleh karena itu hal-hal yang dapat mematikan akal dan perasaan harus dijauhi dari diri manusia agar manusia ideal itu dapat terbentuk.

Pembuatan hoaks juga menjadi salah satu faktor yang tidak memanusiakan manusia. Tujuannya adalah untuk menipu manusia, menghancurkan manusia, dan merusak pikiran manusia. semua ini merupakan tujuan-tujuan yang tidak mulia. Orang yang yang suka ber-hoaks sama dengan orang yang suka pada ketidakmuliaan. Orang seperti ini keluar dari ranah kemanusia, sehingga ia dapat dikategorikan sebagai manusia dengan kelainan jiwa. Manusia yang mempercayai hoaks juga dikatakan sebagai manusia yang rusak logikanya. Hal ini disebabkan karena alat berfikir sudah tidak mampu bekerja dalam memilah dan memilih informasi yang diterima.

Para pembaca yang haus dengan informasi lebih cenderung menerima informasi tanpa dipikirkan dahulu. Ditambah lagi gaya penyampaian berita hoaks cenderung emosional, sehingga berefek pada totalitas kepercayaan dan reaksi berlebihan pada informasi. Padahal, informasi yang sampai pada kita merupakan sebuah pengetahuan atau bahan mentah akal untuk proses berfikir manusia. Dengan ketenangan jiwa dan akal, maka kita dapat merespon infromasi secara bijaksana dan tidak merugikan diri kita, sebagaimana telah dikatakan bahwa tergesa-gesa adalah perbuatan Setan.

E.     Daftar Pustaka

Christiany Judita, Interaksi Komunikasi Hoaks di Media Sosial Serta Antisipasinya, jurnal Pekomnas, Vol. 3 No. 1 April 2018

Dina Y. Sulaiman, Kompilasi Hoaks tentang Konflik Suriah, pdf

HOAKS SANG BURUNG BERITA

Hening saat Kau datang

Onggokan isu tertenteng

Angkat sayap tuk terbang

Kau bersiul dan berdendang

Sang Burung mulai melayang

Hembuskan isu di persimpangan

Oh.. KASIHAN...!

Aktif sudah dunia fantasi kemanusiaan

Kau kira fantasi dan fakta berdampingan?

Semua memandang mencu/ari kebenaran

Hidup Sang Burung hanya tebar viral

Ouch omongan orang menjadi fenomenal

Adakalanya jadi burung berandal atau begundal

Ketika satu pendapat sangat sakral

Semua orang jadi sentimental

            Hari senja berakhir riuh

            Oak-an burung tweeter menambah gaduh

Ajakan berpikir kian rapuh

Komentator malu bersimpuh

Sang burung sukses menebar kisruh

Hendaknya informasi perlu dicerna

Omongan layak dirasa

Alat pembandingnya ialah logika

Karunia Tuhan terbesar manusia

Satu untuk sepanjang masa

Indonesian Citizens

Indonesian Citizens 

Indonesia is the country of thousand islands and 3 time zones. It has 700 local languages and one national language. Due to it has many islands, it has 300 tribes and 5 legal religions. All the gift of God bring people in Indonesia to enjoy the natural life such as beaches, mountains, water fall, and islands. Part of them want to become Indonesian citizen by getting married or living long time in Indonesia and by applying an application another.

Citizen is the member of the country who has active role to support and to take responsibility that country (Sunarso, 2006: 51). According to Indonesia's constitution in the paragraph 1 of article 26, Citizens are original Indonesian people and other people who are passed by Indonesian constitution to be Indonesian. Several causes of  citizen changing are birth, appointment, application, naturalization, married, descent, and statement.

1. The requirement for Indonesian Citizen

There are requirements to become Indonesian citizen and these are to reject the negative effect of multiple identity. First, He/she is in 18 years old or was married. Second, he/she stayed in Indonesia more than 5 years in a row or more that 10 years over all. Third, he/she is physically and mentally healthy. Fourth, he/she can speak Indonesian language, acknowledge Pancasila, and the Indonesian constitution of 19945. Fifth, he/she is not multiple citizen. Sixth, he/she has permanent work. Last, he/she pays the citizen payment to treasury fund.

2. Becoming The Citizen

Some evidences to get Indonesian citizen are birth certificate, adoption letter for foreign children, and application granting letter (Tim ICCE UIN Jakarta, 2003: 82)

There are three things which automatically getting the Indonesian citizen such as marriage, descent, and birth. Additionally, a child from legal marriage and Indonesian parent, a child from legal marriage and one of parent is Indonesian, a child from legal marriage and one of Indonesian parent is died for 300 days, a child from illegal marriage and the mother is Indonesian citizen and a child who was born in Indonesia from parent without citizenship, they can be Indonesian identity (Ubaidaillah and Abdu Razak, 2010: 91).

3. The Right and The Obligation

After getting Indonesian citizen, there are citizen's rights and obligations. Every Indonesian people  have to take part in defending the country and they should participate in education from elementary school until senior high school. They have the right to work and decent life, to have a family under legal marriage, to life safety without violence and discrimination, and to participate in developing country.

More of all requirement to become Indonesian citizen are LOVE. Yeah.... You have to love Indonesia and that reflects form your history like your contribution to Indonesia or your mindset about Indonesia.

NUSANTARA'S ISLAM (The Archipelago of Islam in Indonesia)

NUSANTARA'S ISLAM (Archipelago of Islam in Indonesia)

Nusantara is the term of island in Indonesia that stretching from Sabang in Sumatra to Marauke in Papua. This word was firstly recorded in Javanese literature in Majapahit era and was reappeared by Ki Hajar Dewantara by the term of Indonesia. Islamic histopography  in Indonesia often is shortened to The history of Islam in Indonesia, , even thought in the reality, it is the study that was associated with Islamic effect and contribution to the culture if Indonesia (Komaruddin Hidayat, 2006:XV). Atlas Walisongo written by Agus Sunyoto, he explained a manipulation in telling Islamic history in Indonesia such as the reality how the Islamic spirit be able to change the backward society of Nusantara and able to rise up to get the freedom form Dutch colonialism.

According to Winstedt and Geertz, Islam in Indonesia is acculturation between Islamic value and Hindu Buddhist belief (R.O. Winstedt, 1951: 71-73). In the book

A. The arrival of Islam in Indonesia

After presented by Prophet Muhammad SAW in Arab to improve Arabic life from Jahiliyah to be more human and in Indonesia, Islam came to Nusantara from trading way (Agus Sunyoto, 2012: 46). Beside Arabian, The Persian people came to Indonesia from religious way. The spread of Islam to Nusantara is under Majapahit's kingdom by getting royal member with an Islamic Persian, Ibrahim Asmarakandi (Agus Sunoto, 2012: 93-95). He was a scholar and he had two children from this married named Ali Rahmatullah and Ali Murtadho. Ali Murtadho was asked by his uncle in law to be Imam in Gersik's mosque under new nickname Pandita and Ali Rahmatullah was asked to be Imam in Surabaya's mosque with new javanese nickname Sunan Ampel. From Sunan Ampel, Sunan Bonang and Sunan Drajat were birth and Sunan Giri and Raden Patah appeared (Agus Sunyoto, 2012: 95). Several Wali Songo members uncover from Ali Rahmatullah.

The Missionary movement of Wali Songo  refer to the effort of presenting Islamic value toward peace way like polite language, good behavior, assimilation and syncretization, so that shock culture and rejection on the value of Islam are not happened. One of the education process of Islamization done by Wali Songo is an attempt to take over the camp of Syiwa to become an Islamic boarding school (Agus Sunyoto, 2012: 128).

B. Pro and Contra of Islam Nusantara

Pros and cons in encountering Nusantara's islamic issue is reasonable thing. those are influenced by education level, cultures and religion, therefore Muslims are divided into 3 groups (Abdul Karim, 2014: 157), there are:

1. Modern groups: they want to apply Islam as applied by the Arabs and all of  decisions are from al-Quran or Hadis.

2. Traditional groups: they apply Islamic value as adjusted with the local culture of Indonesia society.

3. Critical groups: they adjust the value contextually in some practices and textually like Quran and Hadis  in another.

C. Reflection of Islam Rahmatan Lil 'Alamin

A motto of Islam as the religion of rahmatan lil 'alamin is right, according to the phenomena of Islam in Indonesia. Because of the peace ways were used by Wali Songo in spreading Islam, it does not break old culture in Indonesia frontally. The value is engraved in the soul of Islamic society and non-Islamic society in Indonesia. The phenomena of Islam in Indonesia become studies center for Islamic countries and Middle East countries such as Academic activist from Egypt, Afghanistan, and Rusia.
The studies are evidence that all this time, the beautiful application of Islam is in Indonesia. This beauty is not only in a social aesthetic but also in a logical mindset practiced by western people. Arab as the origin of Islam can't convince the western group because the characteristic of Islam and the dogma  applied are tend to be stiff and awkward. But it is different of Islam in Nusantara which is more friendly and flexible than Islam in Arab.

Reference List

Komaruddin Hidayat dan Ahmad Gaus AF. (ed.). Menjadi Indonesia: 13 Abad Eksistensi Islam di Bumi Nusantara, Jakarta: Yayasan Festifal Istiqlal dan Mizan, 2006

R. O. Winstedt, The Malay Magician: Being Shaman, Saiva, and Sufi, London: Routledge & Kegan Paul, 1951

Agus Sunyoto, Atlas Wali Songo, Cet. II, Depok: Pustaka Ilman, 2012.

M. Abdul Karim, Islam Nusantara,  Yogyakarta: Gramasurya,  2014 

DILEMA CINTA: KELOMPOK HIJRAH - MODERNITAS - ARAB - KPOP

DILEMA CINTA

KELOMPOK HIJRAH - MODERNITAS - ARAB - KPOP

Arab sebegai tanah kelahiran Islam seringkali membuat beberapa kelompok mencintainya dengan Cinta Buta. kecintaan itu membuat mereka mensucikan Arab dari segala keburukan dan dosa. Bahkan seseorang itu dianggap kafir hanya karena pola pikirnya tentang Arab itu tidak seindah pemikiran mereka tentang Arab. Saya Ingat perkataan seorang Ustad bahwa simbol "satan" telah "menyelinap" masuk ke negara Arab Saudi. 

Dia tidak berfikir bahwa simbol itu bukan "menyelinap" tapi sengaja dimasukkan pemerintah ke tanah Arab, mengingat negara Arab Saudi adalah negara dengan aturan ketat. 

Atau, kita dapat melihat simbol mata satu "Dajjal" yang menjadi lambang kepolisian Arab Saudi. Bagaimana bisa simbol itu berdiri kokoh di sebelah Ka'bah sebagai kiblat umat Muslim?  dan Bagaimana simbol itu dibuat sebagai lambang satuan keamanan negara? jawabannya adalah bukan hal yang mustahil. 

Fenomena itu dapat direfleksikan dengan melihat  kerjasama antara Arab Saudi dan Amerika sebagai teman Israel. Hubungan pemerintah Arab dengan Amerika tidak menjadikan pembangunan simbol ini menjadi mustahil. Perjanjian mereka dalam kesepakatan minyak yang diberikan AS (Arab Saudi) kepada AS (Amerika Serikat) dan keamanan yang dijamin AS untuk Saudi telah berjalan puluhan tahun lamanya. Sejarah ini tidak pernah disadari oleh kelompok "hijrah". Pola pikir bahwa semua berita itu salah kecuali berita dari kelompoknya. Mereka mendapat informasi dari grup whats up dan facebook mereka tanpa mau membandingkannya dengan berita lainnya.

Fenomena k-pop dan k-drama telah mendunia. Kelompok pencinta Arab masih memegang teguh perinsipnya. Para pecinta Arab yang telah "hijrah" dan mengkafirkan orang lain mengatakan bahwa mereka sudah tidak boleh atau haram menonton Drama korea dan boyband korea. Mereka mengharamkan itu dengan bercermin pada Arab dan masa Nabi bahwa tidak ada drama korea dan boyband korea di masa itu. Namun, tidak bisa dinafikan bahwa korea telah masuk tidak hanya di masyarakat Arab bahkan pada pemerintah Arab. Mereka terang-terangan mengundang boyband ke Arab dan menggelar konser di sana. 

Konser telah masuk ke tanah Arab. Nuansa gemerlap lampu diiringi dengan musik yang menggema di langit serta bercampurnya laki-laki dan perempuan dalam remang-remang menjadi fenomena baru Arab abad modern. Apakah para pecinta Arab masih mencintai Arab dengan cinta butanya? Apakah mereka masih berfikir bahwa orang yang tidak sepemikiran dengan mereka dan Arab adalah orang kafir? Ow.... Please, open your mind... 

Ok.... Mereka masih mengatakan bahwa orang di luar kelompok "hijrah" adalah sesat dan kafir. Bagiamana mereka berfikir tentang fenomena lainnya yang menurut saya pribadi sudah tidak syariah.

Informasi yang ingin diterima oleh kelompok "hijrah" adalah informasi yang berasal dari grup mereka. Karena pola pikir seperti ini, maka mereka tidak mau membaca berita dari sisi kontra. Islam menganjurkan kita untuk "Iqra'" atau bacalah, so bacalah .... kedua adalah "afala tatafakkarun" atau apakah kalian gak mikir, so, berpikirlah ....

Islam tidak menganjurkan untuk menerima informasi mentah-mentah .... 

Islam itu agama logika bukan agama"kopi paste"

Banyak lembaga penghafal al-Quran dan hadis, sayangnya hanya dipakai untuk berdalih dan kopi paste. Tidak untuk ditafsirkan multidimensi dan dipahami dengan seksama lebih dalam sehingga menghasilkan pemahaman yang lebih up to date. 

Tanah Arab sebagai "Kiblat" pemikiran kelompok "hijrah", mereka menganggap bahwa Arab adalah tanah yang suci, tanah yang Islami dengan hukum Islam yang ditegakkan, khilafah yang sesungguhnya, dan apapun yang Arab lakukan adalah panutan semua umat Islam di dunia.  Namun apakah kalian masih menutup mata dengan fenomena Arab saat ini? 

Bagaimana kalian bisa cinta buta terhadap Arab? Hingga mengkafirkan dan menjelekkan muslim yang tidak suka dengan Arab. 

Dimanakah logika bahwa Islam adalah rahmat? jika perkataan "kafir" dan "sesat" kalian dapat  merusak persatuan Indonesia?

Apakah pemberian totalitas cinta kalian terhadap Arab sudah tepat? sehingga tidak timbul penyesalan di akhir.

Ingatlah...

Totalitas cinta kita itu hanya untuk Allah.....

Cinta untuk selain Allah adalah fana....

Jangan bertindak dibahwah cinta wacana...

karena itu merusak hubungan kita dengan sang Pencipta....

SALAM DAMAI dari LIGHT IS CAHAYA

REPRESENTATION OF IDEOLOGY IN AL-ALAM’S CHANNEL ABOUT DAESH (ISIS), JABHAT AN-NUSRA, AND AL-JAISH AL-HUR IN SHRIAN CONFLICT BY TEUN A. VAN DIKJ THEORY

THE SUMMARY OF MASTER THESIS

THE REPRESENTATION OF IDEOLOGY IN AL-ALAM CHANNEL ABOUT ISIS, JABHAT AN-NUSRA, AND AL-JAISH AL-HUR IN SHRIAN CONFLICT (CRITICAL DISCOURSE ANALYSIS STUDY)

This thesis was written by Nure Khun Rikhte H. and was guided by Dr. Ibnu Burdah, M.A. in 2018. Its title is "Representation of Ideology in al-Alam 
Channel about Daesh, Jabhat an-Nusra, and al-Jaish al-Hur in Shrian Conflict (Critical Discourse Analysis Study)" and was researched by Teun A. Van Dijk theory. This thesis is to get Master of Art (M.A.) in the graduate school in The Arabic Language and Literature in The Interdisciplinary Islamic Studies Program at The State Islamic University of Sunan Kalijaga Yogyakarta.

A.    Research Background

Language as communication media conveys the idea and the message of speaker. This function is used by al-Alam Channel in reporting Daesh, Jabhah an-Nusra, and al-Jaisy al-Hur groups in Syria. Diction and word placement of the militant group in the sentence contain the media message too. This message is different between al-Alam channel and American mainstream or Islamic jihadist mainstream channel. According to reporting about Daesh group in 2012 and 2015, al-Alam uses the word "takfir” and “terrorist” and American mainstream media as like CNN uses “militant” and “terrorist”, but Islamic jihadist mainstream media as like arrahman.co.id. uses “jihadis” or “mujahid” diction. Considering to this news that there are factors causing the different dictions that we are called them by ideology or narrator message. Language cannot be divided from the narrator message formed from social context, as is the language of al-Alam channel cannot be avoided from ideology and social context of al-Alam channel as part of Iranian government. This language-using reality is researched by the writer.

B.   Literature Review

1. Teun A. Van Dijk’s book “News Analysis: Case Studies of International and National News in The Press” is contained with samples of international news research as like Indonesia Times, Daily News, Bangkok Post, Le Monde and, al-Ahram. This book descibes that news categorization in some countries seems from powerful group dictions such as “rich”, “male”, “white” and “education” and controlled group diction as like “poor”, “female”, “black” and “ill-educated”.

2. Wakhid Nugroho’s master degree thesis about “Analisis Wacana Presidential Lecture Oleh B. J. Habibie: Kajian Analisis Wacana Kritis” by Roger Fowler’s approach analyzed that speech of B.J. Habibie is used the passive sentence as like "imported", "poisoned" and "killed". It means that Habibie focuses on the effect of activities more than subject or actor. By Teun A. Van Dijk's theory, he found that his speech structure controls mindset public and their viewpoint as like Gatot Koco airplane is evidence of Indonesian technology development.

3. Rima Malkawi’s master degree thesis “The Ideological Stamp: Translation of political discourse in News Media” compares 3 news media, The Time news, al-Jazeera, and al-Alam. This summery is that their language and ideology are different in Iraq conflict context.

According to all of the researches above, the writer gets chance to research about the ideology of al-Alam channel in reporting Daesh, Jabhat an-Nusra, and al-Jaisy al-Hur by Roger Fowler and Teun A. Van Dijk's approach. This problem has not been researched before.

C. Research Method

Kind of this research is literature research that uses a book, article, video, chat with al-Alam’s secretariat and interview with al-Alam's journalist. Additionally, the first analysis is the language level and the last analysis is social cognition level linked by social-politic Iranian context.

D. Theoretical Framework

1. Ideology

It is an organized mind including value, orientation and tendency completing each other to form a perspective of the idea and this perspective is expressed through communication in technological media or individual. Van Dijk said that ideology is a negative characteristic because the big reality is not presented as is it to the reader, except it is affected by social cognition of journalist. In addition, media having the reader-controlling ability, its means al-Alam channel can control reader coming from anti-American countries after the Iranian revolution. By ideology, this channel unites actions and power of the citizen to create a new identity under the name of al-Adl in encountering colonization and imperialism.

2. Al-Alam channel

It is sponsored by the government of the Islamic Republic of Iran by motto winning reader's trust. Bahestipur said that al-Alam always presents the viewpoint of the Islamic world and balances the news monopoly from west media. Because of al-Alam's ideology is the same as the Iranian government, anti-Israel and anti American, it resists American and Israel intervention in middle east affairs and Islamic countries. Therefore, it extremely reacts to Syrian  conflict until it ends.

3. Roger Fowler’s theory

He reveals that criticizing text does not mean dropping, cornering and rejecting text, but analysis building and extracting information. The goal is to explore the ideology of news media hidden in the macro and the micro structure of sentence. He stresses that object of language is vocabulary function itself like creating classification, limiting viewpoint, doing discoure contestation and marginalizing group, and grammar purpose like transitive-intransitive form, relational model, trans formative structure and syntagmatic form, and the grammar purpose is to reveal the attitude of writer in some information like wishes, belief, invitation, knowledge, and expectations toward reader.

4. Teun A. Van Dijk’s approach

It is multidisciplinary linguistic studies combining text and context, and connecting between cognition product, reception, and social culture dimension. This theory answers the question “how do cognition and social context determine the news structure?” and “how reader understanding and news utilizing are affected by structural news?". He begins the analysis from the social context of a journalist, channel history, and news situation. The next step is social cognition that bridging between discourse and journalist in creating news. Discourse is made with journalist awareness mentality and knowledge about event and reader. In the awareness, there is the element that linked to text such as journalist model or journalist scheming and long-term memorize or short-term memorize.

F. Research Result

Researching in social context level, Al-Alam channel has indirect relation with the Shrian conflict, but the history of economy, social and politic between the Islamic Republic of Iran and Shria motivates Iran to support Shria by forming worldview about Daesh, Jabhah an-Nushra and al-Jaish al-Hur.

Based on news structure, al-Alam calls ISIS by terrorist diction to marginal it from truth fight. The diction placement of "terrorist" in a subject of the sentence describes that this group is the actor of many violent actions in Shria and the goal of placement and diction are to marginalize this group from Islamic face.

By informing about Jabhah an-Nushra, al-Alam calles them the dissension group. The diction of “Muqatil” and “killing” are to reveal that this organization causes insecurity in Shrian. The placement of Jabhah an-Nushra as an object in a sentence is to show that they are the murder or target of America and other Islamic jihadist groups. The purpose of placement and the diction are to marginalize them from the internal Syrian  conflict.

According to al-Alam’s reporting about al-Jaish al-Hur, the diction of “opposition” and “Jaisy al-Hur al-Muwahhid” reveal that they are a non-extreme dangerous group. This diction is a classification that they are internal Shrian rebel group. The placement of diction "Jaisy al-Hur" in the subject of a sentence is to describe that they are active actors in reforming government. Both placement and diction have the goal to exclude them from terrorist groups and to invite public focusing on their activities backed up by American interests.

All of the language structures in al-Alam are built on the basis of Iranian social-politic context. ISIS did many activities such as attacking the tomb of Imam Khomeini in Iran, taking some hostages in Iranian parliament building and bombing Sunni-Shia conference in Iran border of Pakistan. Moreover, information structure about Jabhah an-Nushra and journalist social cognition is based on their experience in` facing conflict in the national border of Iran when they kill between militant groups and damage the public facility. Other than that, al-Jaish al-Hur for al-Alam is Shrian internal opposition, but this group is under American intervention. American existence in historical realities is well-known such as in Afghanistan conflict, Iraq-Iran war, Palestine conflict, and Lebanon conflict. This existence in most of the economy-politic fact, specially in the Shirian war, is revealed by al-Alam to the public.

REPRESENTASI IDEOLOGI CHANNEL AL-ALAM TENTANG ISIS, JAISH AL-HUR DAN JABHAH AN-NUSHRAH DALAM KONFLIK SURIAH: TEORI TEUN VAN DIJK
DI SINI

"الإيديولوجية لقناة العالم وإخبارها عن داعش وجبة النصر والجيش الحر في الصراع السوري" بنظرية تيون فان ديك وروجر فاولر
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